華嚴經探玄記 11.30

11.30

Second, explaining the two minds of benevolence and compassion. Within this, there are two parts: first, explaining the three contemplations as the upāya for the two minds; second, from "immediately generates great compassion" onward, directly revealing the mental marks of the two minds that are generated. In the former, the three contemplations constitute three passages: first, true bliss is originally possessed, yet deluded estrangement is called "being separated [from it]"—benevolence arises from this; second, false suffering is originally empty, yet grasping through feelings is called "being endowed [with it]"—compassion arises from this; third, further failing to understand this gain and loss is called "those two inversions." Sentient beings being thus is exceedingly pitiable; [this] concludes both compassion and benevolence together. Another explanation: each of these three has two meanings. First, merely lacking other bliss is already pitiable, not to mention that this bliss is originally possessed by oneself, yet on the contrary one is far removed from it; second, merely causing them to be separated from bliss is already pitiable, not to mention that there is further suffering—even if suffering were real it would still be exceedingly pitiable, not to mention that it is originally false and vain, yet they vainly undergo it; third, regarding "those two inversions," if although there were no bliss and there were suffering, they naturally possessed the power of conscious awareness, there might be a time to reverse suffering and attain bliss; but due to the inversion of ignorance, while in substance possessing wondrous bliss they do not know to seek it, and then furthermore slander it saying there is no such thing, while falsely accommodating suffering, they do not know revulsion and departure, and then willingly endure the saṃsāra of false conceptualization. Because of this, the bodhisattva arouses deep and grave benevolence and compassion. In the first passage, "making such a reflection" and so on means that, relying on the preceding faith, one now reflects that the Dharma is extremely profound, and grieves that beings are not awakened; therefore one arouses compassionate pity. Among the ten, the first one is general: transcending feelings is called "profound," and the extreme of profundity is called "extremely." In the specific ones: first, separating from the falsely calculated mark of an actual grasped object is called "separation from marks"; this is revealed in terms of negation; second, the substance of true principle being tranquil is called "definiteness of dharma," and the tranquility of virtues and meanings numerous as the sands of the Ganges is called "definiteness of meaning," hence it is called "quiescent extinction"; third, the absence of the two selves is called "empty"; fourth, the absence of faculties, sense objects, and so forth is called "markless"; fifth, separating from the aspirations and seekings of grasping and rejection is called "wishless." If in terms of curing hindrances: in the treatise's differentiation, [false conceptualization] is the false imagination of the grasping mind; "mark" is the grasped mark of name and mark; "grasping and rejection" is the false mind desiring to grasp in agreeable circumstances of false objects and desiring to reject in disagreeable circumstances. The antidote to these three should be known as the three consecutive phrases. Furthermore, in the Foxing lun, these three gates of liberation cure the three hindrances of skin, flesh, and heart, as should be known. Also, in that treatise they are matched with the contemplation of the three non-natures, as should be known in sequence. Sixth, nature-pure and unmixed is called "undefiled"; seventh, generating inexhaustible virtues is called "immeasurable"; eighth, mutually benefiting both oneself and others is called "vast"; ninth, firm only after realizing the Buddha fruit over many kalpas is called "difficult to destroy." In the second, "being endowed with all sufferings," there are three parts: first, revealing the marks of the twelve links of dependent origination; second, from "thus" onward, concluding the mass of suffering; third, from "therein" onward, explaining that the substance of the conditions is empty, demonstrating that existence is an inversion. In the treatise, within the first passage above, the first three links are combined into one section; second, from "in the ground of the three realms" onward, explaining the latter nine links, together with the latter two passages, are combined into one section; thus they make two sections. In the first part there are also two: the first phrase is general, and the remaining nine phrases are specific. In the general one, worldly sentiments are deluded about the principle and submerged in the two attachments, hence it says "the mind falls into wrong views." In the specific ones, both affliction and karma are called wrong views. The explanation has two meanings: first, they are of that category, such as karmic ignorance in bad destinies; second, as with the six marks of dependent origination, they are mutually identical without obstruction. In the contexts above and below, they follow this same explanation. Among the nine: the first five belong to the link of ignorance, the next three are the link of formations, and the last one is the link of consciousness. In the first group: the first three are false reckonings based on dharma and meaning; the latter two are mental faults during seeking. In the former: the first is the dwelling ground of ignorance, deludedly veiling the substance of dharma and obstructing the eye of wisdom. The treatise calls it "obscured intention," hence it says "delusion of ignorance" and so on. The next two, conceit and craving, arise from delusion, deludedly veiling the meaning of cause and effect and falsely reckoning the internal and external. The first one grasps the self within, elevating oneself and scorning others, which is called arrogance; erecting the self like a banner and constantly arousing it is called "constant," hence it says "constantly erecting" and so on; the latter one greedily grasps outside, entangled by the net of craving, hence it says "falling into" and so on. Furthermore, of the above three phrases: the first is the anusaya of delusion; the second is the anusaya of conceit; the third, under "the anusaya of craving," are the two faults at the time of seeking: first, where [gain] can be obtained, feigning a good outward appearance gives rise to the fault of deviousness; second, where it cannot be obtained, harbored jealousy within gives rise to the fault of envy. Furthermore, envying another's internal retribution and being jealous of another's external wealth—because of this, in birth after birth one is base, vile, and ugly, with the envious mind as the cause; material requisites being deficient has the jealous mind as the cause. This explains the sūtra's phrase "and serves as the cause and condition for the rebirth state in a future body." In this sūtra it is called stinginess and envy: regarding what is already attained, stinginess arises; regarding what can be attained, deviousness arises; regarding what cannot be attained, envy arises. Furthermore, due to stinginess with one's own wealth, material requisites are deficient; due to envy of another's person, one's bodily form is lowly and base. The next three explain the link of karma: first, generally explaining the three poisons creating karma; second, specifically revealing the marks of karma. In the first: toward pleasant feeling craving arises, toward painful feeling hatred arises, toward neutral feeling delusion arises. Neutral feeling reverses the former two, hence it says "that inversion is not delusion." The former two are called inversions; by means of these three poisons, grave karma is accumulated. In the specific ones below: the first phrase is internal mental karma of volition, and the latter phrase is karma moving body and speech. In the former: afflictions are like wind, the volitional mind is like fire; afflictions moving the mind is like wind blowing fire—this is the beginning of volition. Constantly making it burn ablaze is the end of volition. The treatise says: "In times of grudge and resentment, mutually recollecting each other" explains "resentment and hatred blowing the mind"; "wishing to arouse the retribution of evil karma" explains "burning ablaze." Second, explaining the initiation of karma: from volition, karma of body and speech is initiated. Inversion is affliction; affliction initiates karma, and karma in turn corresponds with that inversion. "When committing evil, mutually harming one another" is said in regard to the karma of killing. The ninth single one explains the link of consciousness, because the link of consciousness is both that which is projected and that which projects. Here we take that which projects, because it can hold the seeds of affliction and karma, causing the four floods to be uninterrupted and defiling all wholesome karma so that it all becomes accompanied by outflows. As for the four floods: all afflictions in the desire realm, excluding views and ignorance, are called the flood of desire; all afflictions in the form and formless realms, excluding views and ignorance, are called the flood of existence; the ignorance of the three realms is called the flood of ignorance; the views of the three realms are called the flood of views. "Flood" has the meaning of flowing without interruption. As for the names citta, manas, and vijñāna, there are general and specific [usages]: specifically speaking, the fundamental consciousness accumulating is called citta, manas deliberates and reflects as manas, and the remaining six discriminate as vijñāna; generally, all are possessed [by each], as can be known. Saying "arousing seeds" has two meanings: first, following the flood to create karma, perfuming into the fundamental consciousness, is called arousing those seeds; second, due to ignorance and formations being able to project the seeds of the five results within consciousness, causing them to be born in accordance with karma, is called arousing seeds. Here we take the latter meaning, hence it says "arousing." The second section, from "in the ground of the three realms" onward, explains the latter nine links. Within this, the treatise master divides them into three marks: first, self-mark, etc., explained through two approaches: first, in terms of temporal state; second, in terms of consequential meaning. In terms of temporal state: the self-mark explains the substantial condition of present causes and conditions; the common mark explains future causes and conditions being the same as the present. In true principle, the present also has birth, etc., and the future also has consciousness, name-and-form, etc.; now, distinguishing the marks in terms of temporal state, two marks are established. Third, the inverted mark reveals that the substance of conditions is truly empty, demonstrating that grasping at existence is an inversion. Second, in terms of consequential meaning: first, the subtle mental marks produced from causes are the self-mark of dependent origination; second, the manifestation through the marks of result, with the faults of dependent origination universally pervading the stage of results, is called the common mark. Just as resistance is the self-mark of material form, while suffering, impermanence, and so forth are its common marks—"common" means the same. This is also like that: from the sprout of name-and-form being born, which is the meaning of birth, in sequence up to having that aging-and-death, the faults are identical. Third, the conditions are truly without self, yet falsely grasping [a self] is an inversion. Question: In the common mark, the two links are definitively results and definitively actual manifestations; are the seven links of the self-mark actual results, or causal seeds? If so, what fault is there? Because both have faults. If taking causal seeds, then it should not say "sprouts grow in the ground of the three realms"; if taking actual results, then those former four would not differ from birth and so forth, and the latter three would not be subsumed under results produced. Answer: All of these are stages of presently born results, but speak retroactively of causal names to reveal their self-marks. Within the seven links of the self-mark: "conjunction" here is the meaning of "co-arising" in the treatise, and also the meaning of "not being separated." The treatise divides it into three: first, the retribution mark of name-and-form co-arising with the ālaya-consciousness means that within the link of name-and-form there is a sense of universally subsuming all seeds of nominal expressions. Ālaya is the link of consciousness, which generally has three meanings: first, relying on the fourth chapter of the Samuccaya, taking karmic seeds as the link of consciousness, it belongs to the seeds of consciousness that can project, subsumed under the link of name. Therefore, the reason why the first three links of this text are explained in one place is that both are that which projects, being moistened by the four floods, etc., so that those karmic seeds and the seeds of the five results transform into existence, causing them to generate results; therefore, it previously spoke of "arousing the seeds of citta, manas, and vijñāna." Through arousing those seeds, sprouts of painful retribution are caused to grow in the ground of the three realms. Second, because the seeds of the fundamental consciousness are taken as the link of consciousness: the eighth fascicle of the Vijñaptimātratā says, "Here, the seeds of consciousness refer to the cause of the fundamental consciousness." Therefore, here the seeds of consciousness, name-and-form, and so forth are seeds [drawn forth] by the power of projection and moistening from preceding affliction and karma, hence these seeds are aroused to generate the fruit of suffering. Third, the actively manifesting eighth [consciousness] is also the link of consciousness: the third fascicle of the Vijñaptimātratā cites a sūtra to prove that the eighth is the link of consciousness. Therefore, here the causal mark says that name-and-form is not separated from the fundamental consciousness, meaning that once this name-and-form produced together with consciousness is born, it relies on the actively manifesting eighth [consciousness] and is appropriated and held by it; hence it is called the causal mark. In true principle, here the five seeds of consciousness, etc., are produced simultaneously through previous perfuming; only by relying on the sequence of their future active manifestation are they spoken of as before and after; therefore, it is called the mark of sequential results of those [causes]. Although craving, grasping, and existence are not what is produced, nevertheless when precisely being born they possess these; when the Vijñaptimātratā-śāstra says that birth and projection are simultaneous, it is this meaning. Question: What is the difference between these three marks and the three marks of the fundamental consciousness in the Mahāyānasaṃgraha? For it says: "First, the self-mark refers to the substance of the fundamental consciousness; second, the causal mark refers to the seed-consciousness; third, the result-mark refers to the vipāka-consciousness." Answer: The three marks here are different from those. There, the single fundamental consciousness, from the aspect of being born from seeds, is called the result, and from the aspect of holding seeds, is spoken of as the cause; these two being non-dual is called the self-mark. Here, explaining that the fundamental consciousness is conjoined with that which relies on it is called the retribution mark. Second, revealing that what relies has no substance and relies on that which is relied upon, this consciousness is spoken of as the causal mark. Third, the marks of what relies are exhausted and only that which is relied upon operates; operating into that stage is called the result, and with the fundamental consciousness transforming into this result, the remaining marks are gradually simplified and exhausted, leaving only consciousness. The above is according to the initial teaching. If according to the final teaching, this very fundamental consciousness is the tathāgatagarbha: initially it is conjoined with defilement; next, defiled dharmas rely on the true; finally, defilement is not different from the true, hence only the true operates. Second, from "such causes and conditions" onward concludes the mass of suffering. Therein, from "non-self" onward reveals the inverted mark, all of which can be known as explained in the treatise. Third, from "worldly people are pitiable" onward explains those two inversions, namely, losing bliss without knowing it and gaining suffering without being aware of it. Second, from "the bodhisattva, regarding this" onward directly arouses compassion and benevolence: first seeing suffering, compassion arises; afterward, causing them to attain the supreme bliss, benevolence arises. Since both are accompanied by subsequent wisdom, both are called wisdom.